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 Re: محاوله لفهم العهد الجديد_ دعني اساعدك (Re: Muhib)
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نواصل بعد انقطاع ..كنت في سفريه ولهذا انقطعت عن المواصله ..
المعجزات اليسوعيه لديها هدف وهو اثبات ان ليسوع مقدره نبويه وايضا اتصال بالله في انسانيته .. لاهوت يسوع معروف لان الوحي اوضح ان ليسوع طبيعيتين . اهم معجزه قام بها يسوع هي معجزه القيامه من الموت
وهذه الاهم في المسيحيه لان علي اساس القيامه من الموت الامل المسيحي يبني . لان البوست الهدف منه شرح ومساعده لنقاد المسيحيه للانتباه لاشياء مهمه قبل النقد سوف اعطي مثال لخطاء يرتكبه كثير من هؤلاء النقاد ..
في يوحنا الاصحاح الثاني ..نسبه لعدم معرف الناقد للغه الرومانيه التي كتب بها نص العهد الجديد (ظن) بعضهم ان يسوع حول الماء لخمر (مسكره) وهذا امر لايمكن اثباته (لغويا) وايضا ولنفس السبب ارتكب بعض النقاد
خطاء في اتهام يسوع لعدم احترامه (لمريم) عندما نادها (ب) امراهء ..في الحقيقه يسوع احترم مريم في النص ..
في نفس الاصحاح نادي يسوع مريم بلفظ امراءه
ولكن في اللغه يسوع نادي مريم ب
مدام او بالسيده وهنالك قواعد مرتبطه ببقيه الجمله توضح لنا في الحقيقه ان يسوع احترم مريم في النص من ناحيه لغويه ومن ناحيه العرف المتعارف عليه في ذلك الزمن ..
ويسوع في العهد الجديد نادي مريم بالمدام التي ترجمت بالعربيه بالامراءه مرتان ..
وهنالك ايضا فهم لاهوتي لبقيه الجمله (معني الساعه التي لم تحن بعد ) التي عرف يسوع (موعدها ) لاهوتا
ولهذا قال فانها لم تحن بعد ..
لان القصه في يوحنا 2 تم طرحها من نقاد كثيرين بدون فهم اللغه الرومانيه ..او ان افرد لها مساحه من خلال نقل جزء من مقال شرحي لتك الجزئيه ,..
JimmyAkin
Was Jesus Dissing His Mother When He Called Her "Woman"?
Was he showing disrespect to her?
This Sunday we're going to hear the gospel account of the wedding at Cana, where Jesus turns to Mary and says, "Woman, how does your concern affect me? My hour has not yet come.”
Sounds disrespectful, doesn't it?
Or at least you could take it that way.
But Jesus wasn't being disrespectful at all.
Here's the story . . .
Pronoun Trouble
First, the translation "How does your concern affect me?” (John 2:4 in the NAB:RE) is not a literal rendering of what Jesus says in Greek.
Word-for-word, what he says is "What to me and to you?"
In context, Mary has just come up to him and informed Jesus that the people running the wedding have no wine, so you might literally translate his response as "What [is that] to me and to you?" In other words: "What does that have to do with us?"
He's not dissing her. He's putting the two of them--both of them--in a special category together and questioning the relevance of the fact that people outside this category don't have wine. He's saying that it's not the responsibility of the two of them to make sure they have wine.But that's lost if you take the Greek pronoun that means "to you" (soi) and obliterate it in translation.
"Woman"
Part of what makes it sound like Jesus might be dissing his mother is the fact that he refers to her as "woman."
We don't talk to women like that today--not if we respect them, and certainly not our own mothers.
But the connotations--of respect, disrespect, or other things--that a word has in a given language are quite subtle, and we can't impose the connotations that a word has in our own language on another.
Consider: Suppose, in English, we replaced "woman" with a term that means basically the same thing but with better connotations.
For example, the word "lady" or "ma'am."
Suddenly what Jesus says sounds a lot more respectful.
In British circles, "lady" has distinctly noble overtones (it's the female counterpart to the noble honorific "lord").
And even in demotic America, a son can say, "Yes, ma'am" to his mother and mean it entirely respectfully.
So what can we learn about the connotations of "woman" as a form of address in Jesus' time?
"O Man"
As a control on the term "woman," it makes sense to look and see if "man" gets used as a form of direct address.
And it does.
One common Greek word we translate "man" is anthropos, which gets put into the vocative case as anthrope ("an-thro-peh").
Jesus uses this as a term of address:
And when he saw their faith he said, “Man [anthrope], your sins are forgiven you” [Luke 5:20].
But he said to him, “Man [anthrope], who made me a judge or an arbitrator over you?” [Luke 12:14].
So do others, such as Peter and Paul:
And a little later some one else saw him and said, “You also are one of them.” But Peter said, “Man [anthrope], I am not” [Luke 22:58].
But Peter said, “Man [anthrope], I do not know what you are saying.” And immediately, while he was still speaking, the cock crowed [Luke 22:60].
Therefore you have no excuse, O man [anthrope], whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things [Rom. 2:1].
Do you suppose, O man [anthrope], that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? [Rom. 2:3].
And there are other instances (Rom. 9:20, 1 Tim. 6:11, Jas. 2:20).
So we have "man" (anthrope) being used as a form of address without it being disrespectful.
And there's another term that means almost the same thing . . .
"O Male"
The Greek word anthropos is commonly translated "man," but it isn't fully gender-specific. It can include both genders, like "human," except translating it that way would sound totally awkward.
There is, however, a Greek term that means a male human specifically: anér ("ah-NAIR").
The difference is a bit like the difference between the English word "man" (which can be used for both males and females) and "male" (which can be used only for males).
Anér also gets put in the vocative case and used as a form of direct address. On one occasion, St. Paul writes:
Wife, how do you know whether you will save your husband? Husband [anér], how do you know whether you will save your wife?
Here the meaning of "man" is obscured because Greek does not distinguish between the terms "man" and "husband" (or "woman" and "wife"), but it's the same term being used as a form of direct address, and it's not disrespectful.
Interestingly, the word anér gets used as a form of direct address far more often in the plural--when a speaker is addressing a group of men. In this case the word takes the form andres, and it occurs over and over in the New Testament.
For example:
And [the angels] said, “Men [andres] of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” [Acts 1:11].
“Men [andres] of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know" [Acts 2:22].
Here is a complete list of all the times andres gets used this way: Acts 1:11, 16, 2:14, 22, 29, 37, 3:12, 5:35, 7:2, 26, 13:15, 16, 26, 38, 14:15, 15:7, 13, 17:22, 19:25, 35, 21:28, 22:1, 23:1, 6, 27:10, 21, 25, 28:17, Col. 3:19, 1 Peter 3:7.
So much for the term "man" (either anthrope, anér, or andres). What about the term "woman"?
"O Woman"
The Greek term for "woman" is guné ("goo-NAY"; same word we get "gynecologist" from). In the vocative case, it takes the form gunai.
Jesus does refer to Mary by this word--twice.
We've already seen the first instance, where he does so at the wedding at Cana (John 2:4).
The other instance where he does so is when Mary sees him being crucified:
When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman [gunai], behold, your son!” [John 19:26].
He is hardly being disrespectful to her here.
Other Women
But Mary is far from the only woman for whom this word (gunai) is used as a form of address. We also find the following:
Jesus uses it to address the Syro-Phoenician woman (Matt. 15:28).
Jesus uses it to address the woman with a hemorrhage (Luke 13:12).
Peter uses it to address the high priest's servant girl (Luke 22:57).
Jesus uses it to address the Samaritan woman at the well (John 4:21).
Two angels use it to address Mary Magdalene (John 20:13).
Jesus uses it to address Mary Magdalene (John 20:15).
Paul uses it to address an individual wife among his readers (1 Cor 7:16).
Paul uses it to address the wives in his audience (Col 3:18, using the plural: gunaikes).
Peter uses it to address the wives in his audience (1 Peter 3:1, using the plural: gunaikes).
That's quite a number of uses, to which we can add the two Marian uses, but none of them are disrespectful!
"Sir," "Ma'am," and the Ten Commandments
What we find, then, is that neither the term "man" nor the term "woman" had negative overtones when used as a form of direct address in the New Testament books.
Instead, they were used respectfully.
In fact, they were used much the way we would use the terms "sir" and "ma'am."
There is also another reason why we can be sure that Jesus wasn't dissing his mother when he referred to her as "woman": He kept God's law perfectly, and that included keeping the Ten Commandments, one of which is:
Honor your father and your mother, that your days may be long in the land which the Lord your God gives you [Ex. 20:12].
هذا ..المقال فيه
شرح وافي وكافي وفقط لشرح جزئيه صغيره في العهد الجديد .. لايمكن فهم العهد الجديد باللغه العربيه او الانجليزيه خصوصا اذا اراد الشخص نقد النص وليس الايمان . الترجمات جيده ولكنها ليست ترجمات مترجمه للشخص الذي يود ان يشكك او ينتقد ,لهؤلاء هنالك رد من القواعد والخلفيات التاريخيه الاخري ويمكن الخوض مهعم في هذه الامور ولهذا اتمني من منتقدي العهد الجديد علي الاقل الاتطلاع علي المسائل اللغويه قبل اطلاق الاحكام..
لان هدف المنتقد ليس الايمان بالنص ..وانما محاوله اظهار اخطاء في النص وبالتالي الفسسفه المسيحيه , نقول بكل محبه ..معرفه الروماني القديم مهم وايضا الخلفيات التاريخيه ..
اذن ..
المعجزات التي قام بها يسوع في انسجام مع العهد القديم والجديد ومع شخص الله وليس العكس ..
بالطبع هذه المعجزات تركت بصمات في قلوب التلاميذ .. من اهم المعجزات ا لتي تثبت لاهوتية يسوع مدونه في انجيل لوقا الاصحاح الخامس ..
17. وفي ذات يوم، كان يعلم، وكان بين الجالسين بعض الفريسيين ومعلمي الشريعة، وقد أتوا من كل قرية في الجليل واليهودية، ومن أورشليم. وظهرت قدرة الرب لتشفيهم.
18. وإذا بعضهم يحملون على فراش إنسانا مشلولا، حاولوا أن يدخلوا به ويضعوه أمامه.
19. ولما لم يجدوا طريقا لإدخاله بسبب الزحام، صعدوا به إلى السطح ودلوه من بين اللبن على فراشه إلى الوسط قدام يسوع.
20. فلما رأى إيمانهم، قال: «أيها الإنسان، قد غفرت لك خطاياك!»
21. فأخذ الكتبة والفريسيون يفكرون قائلين: «من هذا الذي ينطق بكلام التجديف؟ من يقدر أن يغفر الخطايا إلا الله وحده؟»
22. ولكن يسوع أدرك ما يفكرون فيه، فأجابهم قائلا: «فيم تفكرون في قلوبكم؟
23. أي الأمرين أسهل: أن أقول: قد غفرت لك خطاياك! أم أن أقول: قم وامش؟
24. ولكني (قلت ذلك) لكي تعلموا أن لابن الإنسان على الأرض سلطة غفران الخطايا...» وقال للمشلول: «لك أقول: قم احمل فراشك، واذهب إلى بيتك».
25. وفي الحال قام أمامهم وذهب إلى بيته ممجدا الله ، وقد حمل ما كان راقدا عليه.
..
الملاحظ من هذه المعجزه اعلان يسوع لمقدرته لغفران الخطايا بالرغم من ان يسوع ( في ذلك الوقت) كان تحت سلطان الشريعه ..
..نواصل لاحقا من هذه النقطه ..
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Muhib
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست